Sunday, March 29, 2015

The following is a portion of the talk: Putting Humanism to Work on Social Issues presented by Fred Edwords to the WASH MDC group on March 28th, 2015. This material provided context for small group sessions to develop ideas on how to make society "more humane, fair and inclusive."This is copyrighted material is posted here with Fred's permission. Hisotrical context for group discussion:

".. reactionary faith systems aren’t just personal. They’re political. People with
theocratic ideas are hard at work in our government, finding ways to spend our
tax dollars to defeat our values. And it has often been we humanists who have
served as the early warning system for others—alerting our liberal and moderate
religious friends that the extremists are going to get a piece of them after
they finish with us.

Nonetheless,
not all social issues are dominated by a reactionary religious component. So as
humanists we’ve tried to think in a larger way about the sort of society we
want to live in. This has caused us to examine such conditions as the
military-industrial complex, our loss of freedom through government censorship
or spying, racial profiling, climate change, and so on. It has also induced us
to propose ideas for a better world through improvements in education, the
enfranchisement of the disenfranchised, and the spread of democratic
institutions.

Humanism
has a long history of this. Indeed, it is foundational to Ethical Culture.
In 1877, Ethical Culturists established the first free kindergarten in New York
and San Francisco. That same year, Ethical Culturists established the Visiting
Nurse Service, the first of its type that did NOT do missionary work for
organized religion but focused exclusively on the physical care of those in
need.

In
the 1880s, the Ethical Culture movement established schools for the children of
the working class, engaged in relief work, founded the City Club to fight
political corruption in New York City, established the first settlement house
in the United States to address the social needs of urban slum communities,
founded the Child Study Association to develop knowledge about the human nature
of children, and launched the Legal Aid Society. To the end of the 19th
century, the Ethical Culture movement helped the disabled, built schools,
campaigned against child labor, worked for slum clearance and improved public
health, and developed food cooperatives. In the twentieth century, the movement
advanced moral education for children, helped found the National Association
for the Advancement of Colored People, engaged in union arbitration, launched
the American Civil Liberties Union, aided refugees, developed adult education
programs, and developed progressive summer camps for youth.

With
the American Humanist Association, activist involvements became known almost
from its founding in 1941. Throughout the 1940s and 50s, AHA humanists were
involved in civil liberties, birth control, and environmental protection cases
tried in court. One of the most prominent of these humanists was Corliss
Lamont, a philosopher who successfully stood up to the House Un-American
Activities Committee and Senator Joseph McCarthy. Another was Vashti McCollum; her U.S. Supreme
Court victory in McCollum v. Board of
Education established that American public schools must be religiously
neutral. On the environmental front, a frequent issue was the value of
restraint and how the environment is damaged by runaway population
growth—matters which are still not adequately acted upon around the world.

Early
in the decade of the 1960s, the AHA became the first national membership
organization to endorse elective abortion. The AHA and the American Ethical
Union worked together to establish the rights of nontheistic conscientious
objectors to military service.

AHA
leaders also actively worked to establish memorial societies which offered
alternatives to the traditional mortuary-controlled burial arrangements
dominant at the time. Because of this humanist advance, cremation and
humanistic memorial services became more widely available and less costly.

In
1974 the National Commission for Beneficent Euthanasia was established as an
AHA program. It issued the groundbreaking statement, “A Plea for Beneficent
Euthanasia,” a position paper signed by medical, legal, and religious
leaders. It called for “a more
enlightened public opinion to transcend traditional taboos and move in the
direction of a compassionate view toward needless suffering in dying.” All of
this was long before the activism of the Hemlock Society, Jack Kevorkian, and
current right-to-die legislation.

In
1976, the AHA issued its “New Bill of Sexual Rights and Responsibilities,”
prompting Time magazine to remark
that humanists celebrate responsible sexual freedom after centuries of bondage
to church and state. The issues presented in this statement are still
considered controversial, as evidenced by the continuing debates over them in
mainline Christian and Jewish denominations.

In
1977, the AHA took a stand against age discrimination in matters of employment
and retirement. "A Declaration for Older Persons" was signed by
members of Congress, labor leaders, business executives, and religious leaders,
earning it national attention. Many of the principles expressed in this
statement have since become codified into law.

In
the 1980s various humanist organizations developed substance-abuse recovery
programs, such as Secular Sobriety and SMART Recovery, which offer a workable
secular alternative to the more traditional-religion based Alcoholics Anonymous.
Because of this work, in many communities today the courts allow alcoholics and
drug addicts more choices in the selection of a substance-abuse recovery
program.

Today,
on the charitable front, there is the AHA’s Humanist Charities, which now has become
a program of the larger and more influential humanist relief organization, the
Foundation Beyond Belief. It has occasionally raised more money for particular
projects than the churches have.

Humanists,
individually and collectively, have also made their presence felt on the
international scene.
Following World War II, three prominent humanists became first directors of
major divisions of the United Nations: Julian Huxley of UNESCO, Brock Chisholm
of the World Health Organization, and John Boyd Orr of the Food and
Agricultural Organization.

Then,
in 1952, at the Municipal University of Amsterdam, Julian Huxley chaired the
first international humanist gathering. Over 200 humanist leaders from around
the world, met and formed the International Humanist and Ethical Union. Today
this organization, representing over 3 million humanists worldwide, is involved
in social action projects in various parts of the developing world and is
active in the Council of Europe and the United Nations.

So
we are part of a grand social-activist tradition that is viewed as an important
expression of our philosophy. The underlying premise of it all is that we human
beings can make the world over in any way that we will. If we can agree on it and work toward it, we
can eventually have it. That’s how we’ve rendered a number of diseases extinct,
or nearly so. That's how we have created international law.

This
was part of the reason why, when I was editor of the Humanist magazine, I focused on social issues: particularly the
hard questions, the sometimes unpopular questions. I wanted to discover and
develop what humanists should say about the central issues of our time.

These,
of course, are harder issues to tackle. The facts aren't always as easy to find
and the mistaken beliefs not always as easy to identify. Religion and popular
superstition are much

easier
targets. So we always run the risk of making mistakes, of aligning ourselves
with the wrong side, or of not agreeing with each other. But to exclusively
take the easier path would not only
reduce the invigorating challenge, it would leave us humanists with little to
say on leading concerns in our changing world. It would marginalize us as
irrelevant.

Therefore, if we agree that the dual humanist
values of reason and compassion are among the best tools for building a better
world, then it is we humanists who should put those tools to work.... "

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